[Advaita-l] [advaitin] rAma-krishna-shiva-durga etc. are not same in shAstric vyavahAra!!!

[Bhaskar YR]

praNAms Sri Kaushik prabhuji
Hare Krishna

They are ultimately jeevas because they have temporary posts.


  *   I am not talking about temporary posts that would be earned through puNya  by ‘some’ jeeva-s, but I am asking about the declaration of ‘they are ULTIMATELY jeeva-s.  Is there any concept in Advaita that would tell us about the ultimate existence of ‘some’ jeeva-s apart from one Chaitanya??  If it is argued that one Chaitanya is from the paramArtha view point and multiple jeeva-s exisence is in vyavahAra then we have to accept that bheda vyavahAra is quite valid and deva-devata bheda too valid in shAstra vyavahAra drushti.  So what exactly we are defending and arguing in shiva-vishNu abheda??

Once they complete their karma of being Indra, Brahma etc another jeeva attains that post.


Ø     I have read somewhere 100 brahma years is equal to vishNu-s 1 day and 100 vishNu years is paramashiva-s one day or something like that with regard to life span of trimurthy-s.  😊 So in that sense the forms of trimurthy-s not ever lasting it is only long lasting forms when compared to other forms.

Such is not the case for isvara. Isvara is eternal and unchanging not a post to be attained through punya karma unlike the others. In the gita bhasya acharya mentions that isvara has the control of all the bhutas starting from blade of grass to hiranyagarbha (the first born). Hence in vyavahara the isvara and jeeva bheda is verily present.


Ø     Yes that is exactly my point.  Jeeva Ishwara bheda is verily present and IshvarOpAdhi whether it is through his own saMkalpa, mAyA shareera or otherwise are also different.  When the purpose of this shareera dhAraNa  is dushta shikshaNa, shishta rakshaNa and dharma saMsthApana he assumes nAnA rUpa each rUpa entirely different from one another and serves different purpose and worship of it will be done by jeeva-s/bhakta-s are also different in different way.  Can we dispute this??

This type of question was clarified by jagadguru abhinava vidyatirtha swamin.
The indradi devatas aren't forms of isvara.


  *   ??  then what are they apart from Ishwara who is upAdAna and nimitta kAraNa for this charAchara jagat??

Once again they are jeevas only.


  *   TatsrushtvA tadevAnuprAvishat, mamaivAmshO jeevalOke jeevA bhUtO sanAtanaH…

It's not that "krishna" and "rama" are celebrated dieties rather they are the forms of isvara. Various are his forms.


Ø     Yes it is not only restricted to some specified and noted names and forms of some popular deities.  He is ONE is all and All in one.  As long as we don’t realize this as you said above jeeveshara bheda is quite evident.  And jeeva’s Aradhana / upAsana to different gods and goddesses too evident.  This is what I am sharing.  When bheda accepted in vyavahAra why don’t we accept bheda in paramAtma’s personified forms??

Hari Hari Hari Bol!!!
bhaskar